إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.
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هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً- إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً- إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً-
(1. Has there not been over man a period of time, when he was not a thing worth mentioning)
(2. Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.)
(3. Verily, We guided him to the way, whether he be grateful or ungrateful.)
Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says,
هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً
(Has there not been over man a period of time, when he was not a thing worth mentioning) Then Allah explains this by saying,
إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ
(Verily, We have created man from Nutfah Amshaj,) meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn `Abbas said concerning Allah's statement,
مِن نُّطْفَةٍ أَمْشَاجٍ
(from Nutfah Amshaj,) "This means the fluid of the man and the fluid of the woman when they meet and mix.'' Then man changes after this from stage to stage, condition to condition and color to color. `Ikrimah, Mujahid, Al-Hasan and Ar-Rabi` bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid.'' Concerning Allah's statement,
(in order to try him,) means, `We test him.' It is similar to Allah's statement,
لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً
(That He may test you which of you is best in deed.) (67:2) Then Allah says,
فَجَعَلْنَـهُ سَمِيعاً بَصِيراً
(so, We made him hearer and seer.) meaning, `We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.'
Allah says,
إِنَّا هَدَيْنَـهُ السَّبِيلَ
(Verily, We guided to him the way,) meaning, `We explained it to him, made it clear to him and showed it to him.' This is as Allah says,
وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى
(And as for Thamud, We guided them but they preferred blindness to guidance.) (41:17) Allah also said,
وَهَدَيْنَـهُ النَّجْدَينِ
(And We guided him to the two ways.) (90:10) meaning, `We explained to him the path of good and the path of evil.' This is the statement of `Ikrimah, `Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says,
إِمَّا شَاكِراً وَإِمَّا كَفُوراً
(Whether he be grateful or ungrateful.) This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash`ari. He said that the Messenger of Allah said,
«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا»
(All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )
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Allah Subhaanahu wa Ta'aala mewujudkannya, menciptakan kemampuan luar dan dalam seperti pendengaran dan penglihatan serta anggota badan yang lain, lalu Allah menyempurnakannya dan menjadikannya tidak cacat sehingga ia dapat mencapai maksudnya. Kemudian Allah Subhaanahu wa Ta'aala mengutus rasul dan menurunkan kitab kepadanya untuk menunjukkan jalan kepada Allah, mendorongnya serta memberitahukan tentang apa yang akan diperolehnya ketika sampai kepada Allah. Demikian pula Allah memberitahukan jalan yang mengarah kepada kebinasaan, menakut-nakutinya dan memberitahukan tentang apa yang akan didapatkannya ketika jalan itu ditempuhnya. Dia menguji manusia dengan dua jalan itu, maka manusia terbagi menjadi dua; ada yang bersyukur kepada nikmat Allah itu sehingga ia pun melaksanakan hak-hak-Nya yang dibebankan kepadanya, dan ada pula yang kufur kepada nikmat Allah itu baik nikmat agama maupun dunia, ia menolaknya, kafir kepada Tuhannya dan malah menempuh jalan yang mengarah kepada kebinasaan.
